勝思惟梵天所問經

At that time, Bodhisattva Jālinīprabha said to the Buddha:

“World-Honored One! If a bodhisattva arouses the aspiration for bodhi while placing hope in the benefits of merit, that arousal of aspiration is not the arousal of the Mahayana mind. Why? Because all dharmas afford no benefit of merit, since there is nothing to be counteracted.

“World-Honored One! A great bodhisattva should not arouse the aspiration for bodhi for the sake of the benefits of merit. One should arouse the aspiration for bodhi solely because of great compassion; to eliminate the sufferings and afflictions of sentient beings; to bring forth wholesome dharmas; to liberate beings from wrong views; to eradicate illnesses; to relinquish attachment to possessions regarded as one’s own; to perceive no object of love or hatred; not to abandon worldly dharmas; because of weariness with conditioned dharmas; and in order to abide in nirvana.

“World-Honored One! A bodhisattva should not seek repayment from sentient beings, nor should one consider whether they repay or fail to repay a kindness. Moreover, whether encountering suffering or happiness, one’s mind remains unmoved.

“World-Honored One! What constitutes a great bodhisattva’s pure roots of goodness?”

The Buddha said:

“Good man! Even if a bodhisattva endowed with roots of goodness is born in the station of a wheel-turning sage king, these are not called pure roots of goodness. If born in the station of King Śakra or King Brahmā, these too are not called pure roots of goodness. Wherever one may be born, even among animals, if one does not lose one’s roots of goodness and also enables sentient beings to increase their roots of goodness, this is called a bodhisattva’s pure roots of goodness.

“Furthermore, Bodhisattva Jālinīprabha! What constitutes a bodhisattva’s pure roots of goodness?

“Good man! Giving is a pure root of goodness, because one relinquishes all possessions.

“Observance of the precepts is a pure root of goodness, because it eliminates suffering and affliction and brings purity and coolness.

“Patience is a pure root of goodness, because the mind no longer discriminates.

“Diligence is a pure root of goodness, because it leaves all indolence far behind.

“Meditative concentration is a pure root of goodness, because there is no thought of other vehicles.

“Wisdom is a pure root of goodness, because it leaves all attachment to views far behind.

“A mind of loving-kindness is a pure root of goodness, because its understanding is impartial.

“A mind of compassion is a pure root of goodness, because the true mind is pure.

“A mind of sympathetic joy is a pure root of goodness, because it delights in all dharmas without giving rise to defiled attachment.

“A mind of equanimity is a pure root of goodness, because it leaves all faults far behind.

“Never abandoning the aspiration for bodhi is a pure root of goodness, because one is not attached to the attainments of śrāvakas or pratyekabuddhas.”

At that time, Bodhisattva Mañjuśrī remained silently abiding amid the great assembly and engaged in no discussion. Brahmā Excellent Reflection said to the Buddha:

“World-Honored One! Why does Bodhisattva Mañjuśrī not teach the Dharma amid the great assembly, but only remain silent?”

The Buddha said to Bodhisattva Mañjuśrī:

“Bodhisattva Mañjuśrī! Why do you only remain silent here in this Dharma assembly today?”

Bodhisattva Mañjuśrī said to the Buddha:

“World-Honored One! Does the Dharma that you have realized possess any characteristics?”

The Buddha said:

“Bodhisattva Mañjuśrī! The Dharma realized by the Tathagata has no characteristics.”

Bodhisattva Mañjuśrī said to the Buddha:

“World-Honored One! Can that Dharma be preached, expressed, and discussed?”

The Buddha said:

“Bodhisattva Mañjuśrī! That Dharma cannot be preached, cannot be expressed, and cannot be discussed.”

Bodhisattva Mañjuśrī said:

“World-Honored One! If that Dharma cannot be preached, expressed, or discussed, then it cannot be revealed.”

At that time, Brahmā Excellent Reflection said to Bodhisattva Mañjuśrī:

“Bodhisattva Mañjuśrī! Does a bodhisattva not teach the Dharma for the sake of sentient beings?”

Bodhisattva Mañjuśrī asked:

“Brahmā! Can there be two characteristics within the Dharma-nature?”

The Brahmā replied:

“No.”

Bodhisattva Mañjuśrī asked:

“Brahmā! Do not all dharmas enter the Dharma-nature?”

The Brahmā replied:

“Indeed they do!”

Bodhisattva Mañjuśrī asked:

“If the Dharma-nature has no two characteristics, then all dharmas enter the Dharma-nature. Why, then, would one teach the Dharma for sentient beings?”

The Brahmā asked:

“Even if the Dharma is taught, are there still no two characteristics?”

Bodhisattva Mañjuśrī replied:

“Brahmā! If it were definitively established that there is one who teaches the Dharma and one who hears the Dharma, then the Dharma could be taught without two characteristics.”

The Brahmā asked:

“Could it be that the Tathagata does not teach the Dharma?”

Bodhisattva Mañjuśrī replied:

“Brahmā! Although the Buddha teaches the Dharma, he does not employ two characteristics. Why? Because the Tathagata’s teaching of the Dharma is not a dual teaching. Although there is an object that is taught, there are no two characteristics.”

The Brahmā asked:

“If all dharmas are nondual, why do ordinary beings turn the nondual into duality?”

Bodhisattva Mañjuśrī replied:

“Brahmā! Ordinary beings cling covetously to a self and therefore discriminate things as two. If they did not discriminate things as two, ultimately there would be no duality. Although they repeatedly discriminate each thing as two, in ultimate reality there are no two characteristics.”

The Brahmā asked:

“How can one know that there are no two dharmas?”

Bodhisattva Mañjuśrī replied:

“Brahmā! If there were no duality, one could know that it is not nondual. Why? Brahmā! Where there are no two characteristics, there can be no knowing.

“Brahmā! The Tathagata teaches a Dharma in which there are no two dharmas. That Dharma is spoken of as being thus, yet it is not thus. Why? Because that Dharma has neither names nor words and phrases.”

The Brahmā asked:

“Is there anything grasped in the Dharma taught by the Tathagata?”

Bodhisattva Mañjuśrī replied:

“Brahmā! There is nothing grasped in the Dharma taught by the Tathagata.”

The Brahmā asked:

“When the Buddha teaches the Dharma, does he not grasp nirvana?”

Bodhisattva Mañjuśrī asked:

“Brahmā! With regard to nirvana and within nirvana, is there grasping or relinquishing?”

The Brahmā replied:

“Nirvana is said to be neither going nor coming.”

Bodhisattva Mañjuśrī said:

“Indeed, Brahmā! The Dharma taught by the Buddha neither goes nor comes.”

The Brahmā asked:

“How is this Dharma to be comprehended?”

Bodhisattva Mañjuśrī replied:

“It is comprehended precisely as it is taught.”

“What does it mean to comprehend it as it is taught?”

Bodhisattva Mañjuśrī replied:

“Brahmā! Not knowing and not hearing is precisely as it is taught.”

The Brahmā asked:

“Who can comprehend the Tathagata’s Dharma in this way?”

Bodhisattva Mañjuśrī replied:

“Brahmā! Those who neither covetously cling nor become entangled, and who do not fall into the various realms.”

The Brahmā asked:

“Who can know that Dharma?”

Bodhisattva Mañjuśrī replied:

“Brahmā! Those who do not dispute, do not know, and do not rejoice in accord.”

The Brahmā asked:

“What is meant by a bhikṣu who engages in much disputation?”

Bodhisattva Mañjuśrī replied:

“Brahma! If a bhikshu regards this as good and that as bad, this as congruent and that as incongruent, that bhikshu is said to engage in contention. This is right, this is not right; this is defiled, this is pure; this is wholesome, this is unwholesome; this dharma is blameworthy, this dharma is not blameworthy; this dharma is contaminated, this dharma is uncontaminated; this dharma is worldly, this dharma is supramundane; this dharma is conditioned, this dharma is unconditioned; this is observing the precepts, this is breaking the precepts; this can be done, this cannot be done; this can be attained, this cannot be attained. Brahma! That bhikshu is said to engage in contention.

“Brahma! If one’s mind continually makes distinctions of higher and lower among all dharmas, greedily clings to them, grasps them, and appropriates them, one is called a contentious bhikshu. The Dharma taught by the Buddha is free from contention. Brahma! For those who delight in conceptual proliferation, there is nothing that does not become a matter of contention. Those who delight in contention do not follow the Dharma of the sramana. Those who delight in the Dharma of the sramana are free from deluded thoughts.”

Brahma asked:

“How does a bhikshu accord with the Buddha’s words and accord with the Buddha’s teaching?”

Bodhisattva Manjushri replied:

“Brahma! If a bhikshu’s mind remains unmoved by praise or blame, he is said to accord with the Buddha’s teaching. If he does not rely upon written words or speech, he is said to accord with the Buddha’s words.

“Furthermore, if a bhikshu eradicates the characteristics of all dharmas, he is said to accord with the Buddha’s teaching. If he does not contradict their meaning and principle, he is said to accord with the Buddha’s words.

“Furthermore, if a bhikshu safeguards the Dharma, he is said to accord with the Buddha’s teaching. If he does not contradict what the Buddha taught, he is said to accord with the Buddha’s words.”

Brahma asked:

“How can a bhikshu safeguard the Dharma?”

Bodhisattva Manjushri replied:

“Brahma! If a bhikshu does not depart from equality and does not impair the Dharma-nature, he is said to be able to safeguard the Dharma.”

Brahma asked:

“How does a bhikshu draw near to the Buddha?”

Bodhisattva Manjushri replied:

“Brahma! If, among all dharmas, a bhikshu sees no dharma as either near or far, that bhikshu draws near to the Buddha.”

Brahma asked:

“How does a bhikshu attend upon the Buddha?”

Bodhisattva Manjushri replied:

“Brahma! If a bhikshu creates no activity with body, speech, or mind, that bhikshu is said to attend upon the Buddha.”

Brahma asked:

“Who can make offerings to the Buddha?”

Bodhisattva Manjushri replied:

“Brahma! One who creates neither demeritorious nor meritorious karma and does not create immovable karma.”

Brahma asked:

“Who can see the Buddha?”

Bodhisattva Manjushri replied:

“Brahma! One who does not greedily cling to the physical eye, the divine eye, the wisdom eye, the Dharma eye, or the Buddha eye.”

Brahma asked:

“Who can see the Dharma?”

Bodhisattva Manjushri replied:

“Brahma! One who does not act contrary to dharmas arising through causes and conditions.”

Brahma asked:

“Who can see in accordance with dharmas arising through causes and conditions?”

Bodhisattva Manjushri replied:

“Brahma! One who does not give rise to the thought of equality, who does not perceive equality, and who neither arises nor ceases.”

Brahma asked:

“Who attains true wisdom?”

Bodhisattva Manjushri replied:

“Brahma! One who neither arises nor ceases within contaminated dharmas.”

Brahma asked:

“Who can train in the precepts of the Tathagata?”

Bodhisattva Manjushri replied:

“Brahma! One who does not act, accept, grasp, or relinquish.”

Brahma asked:

“Who is said to practice rightly?”

Bodhisattva Manjushri replied:

“Brahma! One who does not follow the three realms.”

Brahma asked:

“Who is a virtuous person?”

Bodhisattva Manjushri replied:

“Brahma! One who does not assume another body.”

Brahma asked:

“Who is at peace and ease?”

Bodhisattva Manjushri replied:

“Brahma! One who entertains no notion of ‘I’ or ‘mine.’” Brahma asked:

“Who is liberated?”

Bodhisattva Manjushri replied:

“Brahma! One who does not destroy bondage.”

Brahma asked:

“Who has crossed over?”

Bodhisattva Manjushri replied:

“Brahma! One who abides neither in the world nor in nirvana.”

Brahma asked:

“When a bhikshu has exhausted the contaminants, what is it that has been exhausted?”

Bodhisattva Manjushri replied:

“Brahma! If there is something to be extinguished completely, this is not called the exhaustion of the contaminants. To know that the contaminants bear the characteristic of emptiness—knowing in this way is called the exhaustion of the contaminants.”

Brahma asked:

“Who speaks truthfully?”

Bodhisattva Manjushri replied:

“Brahma! One who has departed from all paths of discourse.”

Brahma asked:

“Who enters the Path?”

Bodhisattva Manjushri replied:

“Brahma! Ordinary beings have an entering into the Path. Those who practice as noble ones understand that all conditioned dharmas come from nowhere and go nowhere; thus, they do not enter the Path.”

Brahma asked:

“Who can see the Noble Truths?”

Bodhisattva Manjushri replied:

“Brahma! If one has nothing that is seen among all dharmas, then one sees the Noble Truths. Why? Whatever is seen is false and illusory. Only when there is nothing seen is it called truth.”

Brahma asked:

“Not seeing which dharma is called the truth of reality?”

Bodhisattva Manjushri replied:

“Brahma! Not seeing any dharma is called the truth of reality.”

Brahma asked:

“If that is so, where should the true Dharma be sought?”

Bodhisattva Manjushri replied:

“Brahma! It should be sought within the four inverted views.”

Brahma asked:

“What does the Bodhisattva mean by saying this?”

Bodhisattva Manjushri replied:

“Brahma! To seek within the four inverted views means that permanence, bliss, self, and purity cannot be found. If permanence cannot be found, permanence is empty; thus there is impermanence. Where bliss cannot be found, there is suffering; where self cannot be found, there is non-self; where purity cannot be found, there is impurity.

“Brahma! That all dharmas are without self is the Noble Truth. If someone seeks the truth of reality, that person does not know suffering. If someone eliminates its origin, that person does not know the origin of suffering. If someone sees cessation, that person does not know cessation. If someone seeks the Path, that person does not know the Path.”

Brahma asked:

“What is cultivation of the Path?”

Bodhisattva Manjushri replied:

“Brahma! If one does not discriminate, ‘This is Dharma; this is not Dharma,’ and remains apart from these two characteristics, this is called cultivation of the Path. Therefore, one should seek all dharmas as unobtainable. This is called the Path. Such a Path abides neither in the world nor in nirvana. Why? Neither departing nor arriving is called the Noble Path.”

At that time, the brahmin Great Brahma’s Son, Brahma Equal Conduct, addressed Bodhisattva Manjushri:

“Bodhisattva Manjushri! How does an upasaka take refuge in the Buddha, the Dharma, and the Sangha?”

Bodhisattva Manjushri replied:

“Good man! An upasaka does not give rise to the two views. What does it mean not to give rise to the two views? It means not giving rise to the view of self or the view of others. Not giving rise to the view of self means not giving rise to the view of Buddha. Not giving rise to the view of self means not giving rise to the view of Dharma. Not giving rise to the view of self means not giving rise to the view of Sangha. This is called an upasaka’s taking refuge in the Buddha, the Dharma, and the Sangha.

“Furthermore, good man! If an upasaka does not see the Buddha by means of form, and does not see the Buddha by means of feeling, perception, formations, or consciousness, this is called an upasaka’s taking refuge in the Buddha.”

Good man! If a layman does not discriminate among dharmas and does not engage in conceptual proliferation concerning dharmas, this is called a layman’s taking refuge in the Dharma.

Good man! If a layman has faith in the unconditioned Dharma within the Sangha, yet does not abandon conditioned dharmas in order to believe in the unconditioned Dharma, this is called a layman’s taking refuge in the Sangha.

Furthermore, good man! If a layman does not cling firmly to the Buddha, the Dharma, or the Sangha, this is called a layman’s taking refuge in the Buddha, the Dharma, and the Sangha.

At that time, the Brahma Deva Equal Conduct, the Great Brahmin’s Son, addressed Bodhisattva Manjushri:

“Bodhisattva Manjushri! When bodhisattvas give rise to the aspiration for bodhi, toward what do they proceed?”

Bodhisattva Manjushri replied:

“Good man! They proceed toward empty space. Why? Because unsurpassed, complete, perfect enlightenment is identical to empty space.”

Equal Conduct said to Bodhisattva Manjushri:

“How does a bodhisattva give rise to the aspiration for unsurpassed, complete, perfect

enlightenment?”

Bodhisattva Manjushri replied:

“Good man! If a bodhisattva knows that every arising of aspiration is not an arising of aspiration, that all dharmas are not dharmas, and that all sentient beings are not sentient beings, this is called a bodhisattva’s giving rise to the aspiration for unsurpassed, complete, perfect enlightenment.”

At that time, the Brahma Deva Equal Conduct, the Great Brahmin’s Son, addressed the Buddha:

“World-Honored One! As one is called a bodhisattva, what is a bodhisattva? For what reason is one called a bodhisattva?”

The Buddha said:

“Good man! If a bodhisattva gives rise to great compassion for sentient beings fixed in error, while seeing no difference with regard to sentient beings fixed in what is right, this is called a bodhisattva.

“Why is this so? Good man! A bodhisattva does not give rise to the aspiration for the sake of sentient beings fixed in what is right, nor for the sake of sentient beings not fixed in what is right. It is solely in order to liberate sentient beings fixed in error that the bodhisattva gives rise to great compassion and generates the aspiration for unsurpassed, complete, perfect enlightenment. Therefore, one is called a bodhisattva.

“Why is this so? Good man! A bodhisattva gives rise to great compassion for sentient beings fixed in error and makes the great vow for bodhi. This is called a bodhisattva.”

At that time, Bodhisattva Bodhi addressed the Buddha:

“World-Honored One! I too wish to explain the reason one is called a bodhi-

sattva.”

The Buddha said:

“You may expound it.”

Bodhisattva Bodhi said:

“Suppose a man or woman undertakes the eight precepts for one day, neither violating nor neglecting them. If, from the time a bodhisattva first gives rise to the aspiration until attaining Buddhahood, the bodhisattva constantly practices pure conduct throughout that interval, this is called a bodhisattva.

“World-Honored One! If, from the first arising of the aspiration until being seated at the place of enlightenment, a bodhisattva’s mind never wavers, this is called a bodhisattva.”

Bodhisattva Firm Resolve said:

“If a bodhisattva perfects the mind of loving-kindness and constantly cherishes all sentient beings, this is called a bodhisattva.”

Bodhisattva Liberator of Sentient Beings said:

“Just as a bridge or a boat carries people across a river without discrimination or weariness, if a bodhisattva, with such a mind, brings all sentient beings across, this is called a bodhisattva.”

Bodhisattva Eliminator of Evil Destinies said:

“If, wherever a bodhisattva sets foot throughout the lands of the Buddhas, all evil destinies are immediately extinguished, this is called a bodhisattva.”

Bodhisattva Avalokiteshvara said:

“If, upon encountering a bodhisattva, sentient beings immediately give rise to the aspiration for unsurpassed, complete, perfect enlightenment, and if, by invoking that bodhisattva’s name, their fears immediately cease, this is called a bodhisattva.”

Bodhisattva Mahasthamaprapta said:

“If, wherever a bodhisattva’s feet tread, the entire trichiliocosm and the palaces of Mara are shaken, this is called a bodhisattva.”

Bodhisattva Unwearied said:

“If a bodhisattva regards as a single day as many kalpas as there are grains of sand in the Ganges, thirty such days as one month, and twelve such months as one year; and if, after more than hundreds of thousands of myriads of kotis of such years, the bodhisattva encounters one Buddha, and in this way encounters as many Tathagatas as there are grains of sand in the Ganges, constantly practices pure conduct and cultivates merit in their presence, and only thereafter receives a prediction of unsurpassed, complete, perfect enlightenment—yet throughout that time never pauses and never grows weary in mind—this is called a bodhisattva.”

Bodhisattva Guide said:

“If a bodhisattva gives rise to great loving-kindness and compassion for sentient beings who have fallen onto erroneous paths, leads them onto the right path, and seeks no recompense, this is called a bodhisattva.”

Bodhisattva Great Mount Meru said:

“If a bodhisattva’s mind makes no distinctions among any dharmas, just as Mount Meru is of a single color, this is called a bodhisattva.”

Bodhisattva Narayana said:

“If a bodhisattva cannot be overcome by any affliction, this is called a bodhisattva.”

Bodhisattva Power of Mind said:

“If a bodhisattva contemplates all dharmas without body or mind being harmed, this is called a bodhisattva.”

Bodhisattva Lion’s Unhindered Roaming said:

“If a bodhisattva has no fear concerning any doctrine, attains the profound patience regarding dharmas, and can cause all kinds of maras and all followers of non-Buddhist paths to become afraid, this is called a bodhisattva.”

Bodhisattva Inconceivable said:

“If a bodhisattva knows that mind and dharmas are inconceivable, beyond thought and beyond discrimination, this is called a bodhisattva.”

Deva Son Good Tranquility said:

“If a bodhisattva can dwell in all celestial palaces without attachment or defilement, yet also does not apprehend any dharma of nonattachment and nondefilement, this is called a bodhisattva.”

Bodhisattva Truthful Speech said:

“If whatever a bodhisattva says is always true, and the bodhisattva never speaks falsely even in dreams, this is called a bodhisattva.”

Bodhisattva Joyful to Behold said:

“If a bodhisattva can see all forms as the form of the Buddha, this is called a bodhisattva.”

Bodhisattva Ever Compassionate said:

“If, seeing sentient beings fallen into the sufferings of samsara, a bodhisattva takes no delight in any personal happiness, except for the bliss of the Dharma, and constantly teaches and transforms sentient beings, this is called a bodhisattva.”

Bodhisattva Unobstructed Mind said:

“If a bodhisattva bears no anger toward any of the maras of affliction, this is called a bodhisattva.”

Bodhisattva Ever-Joyful Faculty said:

“If a bodhisattva constantly uses the faculty of joy to fulfill the bodhisattva’s own aspirations and the aspirations of others, accomplishing everything that is to be

done, this is called a bodhisattva.”

Bodhisattva Eliminator of Doubt and Regret said:

“If a bodhisattva’s mind has no doubt concerning any dharma, this is called a bodhisattva.”

Bodhisattva Lion Youth said:

“If a bodhisattva is neither the dharma of male nor the dharma of female, yet manifests every kind of physical form to accomplish benefit for sentient beings, this is called a bodhisattva.”

Bodhisattva Jewel Woman said:

“If a bodhisattva gives rise to no attachment toward precious jewels and delights only in the Three Jewels, this is called a bodhisattva.”

The laywoman Vishakhadatta said:

“If a bodhisattva has anything to attain, then there is no bodhi. If the bodhisattva does not apprehend any dharma, is not born with regard to any dharma, and does not cease with regard to any dharma, this is called a bodhisattva.”

The great worthy Bhadrapala said:

“If sentient beings who hear a bodhisattva’s name immediately and resolutely give rise to the aspiration for unsurpassed bodhi, this is called a bodhisattva.”

Youth Jewel Moon said:

“If a bodhisattva can constantly practice the pure conduct of a celibate youth, so that even the mind no longer recollects the five sensual pleasures, much less the body partakes of them, this is called a bodhisattva.”

Bodhisattva Mandarava Flower Fragrance, a Deva Son of the Trayastrimsha Heaven, said:

“If a bodhisattva upholds the precepts and constantly perfumes the mind with the fragrances of wholesome dharmas, merit, and virtue, retaining no other kinds of fragrance, this is called a bodhisattva.”

Bodhisattva Creator of Joy said:

“If a bodhisattva delights in three dharmas—making offerings to the Buddha, preserving the true Dharma, and teaching and transforming sentient beings—this is called a bodhisattva.”

Brahma Deva Excellent Reflection said:

“If a bodhisattva sees all dharmas as Buddha-Dharma, this is called a bodhi-

—If, when beings see a bodhisattva, they are immediately able to enter the Samadhi of Great Loving-Kindness, that one is called a bodhisattva.

Dharma Prince Bodhisattva Văn-thù-sư-lợi said:

—If a bodhisattva, though expounding the Dharma, does not give rise to the perception of dharmas, the perception of self, or the perception of others, that one is called a bodhisattva.

Bodhisattva Võng Minh said:

—If a bodhisattva, by means of light, can dispel all the darkness of the afflictions of all beings, that one is called a bodhisattva.

Bodhisattva Phổ Hoa said:

—If a bodhisattva sees throughout the worlds of the Buddhas in the ten directions that they are filled with blossoms of every beautiful kind, that one is called a bodhisattva.

Thus did these bodhisattvas, each according to his own inclination, finish presenting his eloquent exposition.

At that time, the Buddha said to Brahma Bình Đẳng Hạnh Bà-la-môn Đại Bà-la Tử:

—Brahma! If a bodhisattva can undergo all manner of suffering and distress on behalf of beings, and can also relinquish all meritorious rewards and bestow them upon beings, that one is called a bodhisattva.

Brahma Thắng Tư Duy asked Brahma Bình Đẳng Hạnh Bà-la-môn Đại Bà-la Tử:

—Good man! What Dharma do you now practice?

He replied:

—Brahma! Whatever conditioned dharmas all beings practice, I practice in the same way.

Brahma asked:

—By what means do beings practice all conditioned dharmas?

He replied:

—Brahma! The course practiced by the Buddhas consists of all the conditioned dharmas practiced by beings.

Brahma asked:

—What do the Buddhas practice?

He replied:

—Brahma! The Buddhas practice by means of the emptiness of ultimate truth.

Brahma asked:

—Good man! If the course practiced by all ordinary beings is also the course practiced by the Buddhas, then is there no difference between Buddhas and beings?

Brahma Bình Đẳng Hạnh Bà-la-môn Đại Bà-la Tử said:

—Brahma! Would you have there be distinctions within empty space?

Brahma replied:

—No.

Bodhisattva Văn-thù-sư-lợi asked Brahma Thắng Tư Duy:

—Brahma! Has the Tathagata not taught that all dharmas are empty?

Brahma replied:

—Indeed he has!

Bodhisattva Văn-thù-sư-lợi said:

—Brahma! Therefore, all dharmas are without distinction, and their characteristics are likewise without differentiated marks. Thus, the Tathagata does not say that dharmas have manifold forms and characteristics.

Brahma Bình Đẳng Hạnh Bà-la-môn Đại Bà-la Tử asked Bodhisattva Văn-thù-sư-lợi:

—Bodhisattva Văn-thù-sư-lợi! According to what practitioners teach, what is called practice?

He replied:

—Good man! Whoever, wherever he may be, possesses the fundamental right practice is said to dwell in the sphere of pure conduct.

Good man! Those who practice the four pure conducts are said to have perfected pure conduct.

Good man! Though one may dwell in the midst of a desolate wilderness, if one has departed from pure conduct, one cannot be said to have perfected pure conduct, nor does one skillfully understand pure conduct.

Good man! If someone, though dwelling in a splendid palace, sleeping upon a bed of gold and silver, and wearing luxurious garments and resting upon fine cushions, can perfect pure conduct, then that person truly has perfected pure conduct and truly understands pure conduct well.

Brahma asked:

—If one clearly sees the view of self, is that not the view of wisdom?

He replied:

—Good man! So it is, so it is! Good man! If one clearly sees the view of self, that person does not possess the view of wisdom.

Good man! Just as one who truly and skillfully understands the nature of gold knows whether it is malleable or not, so too, by seeing the self, wisdom can be purified.

Brahma asked:

—Why is it called the view of self?

He replied:

—Good man! Because there is no self, the essence of dharmas is constant. Good man! Since the self has never possessed an intrinsic essence, it has never come into being from the beginning. Because the self is thus, it is ultimately and definitively spoken of as self.

He asked:

—As I understand the meaning of the Dharma expounded by Bodhisattva Văn-thù-sư-lợi, to see the self is to see the Buddha. Why? Because the essence of the self and the essence of the Buddha are without distinction.

Bodhisattva Văn-thù-sư-lợi! Who is able to see the Tathagata?

He replied:

—Good man! One who is able not to alter the characteristic of the view of self. Why? Because the view of self, the view of dharmas, and the view of the Buddha are all equal.

He asked:

—Is it because there is nowhere that one practices that it is called right practice?

He replied:

—Yes. Good man! If one does not practice any conditioned dharma, that is called right practice.

He asked:

—What manner of practice is called right practice?

He replied:

—Good man! If one practices neither for the sake of knowing, nor for the sake of eliminating, nor for the sake of realizing, nor for the sake of cultivation, that is called right practice.

He asked:

—Can someone who has not encountered a Buddha possess the purified wisdom-eye?

He replied:

—Yes. Good man! The Buddhas, the Tathagatas, do not see dual characteristics. Thus, such a person possesses the purified wisdom-eye.

He asked:

—What dharmas does the wisdom-eye see?

He replied:

—Good man! If it sees even a single dharma, it is not called the wisdom-eye. Good man! The wisdom-eye sees neither conditioned dharmas nor unconditioned dharmas. Why? Because prajnaparamita wisdom is free from discrimination. For this reason, prajnaparamita does not see conditioned dharmas. Prajnaparamita is an unconditioned Dharma and also transcends the wisdom-eye; therefore, it is not seen.

He asked:

—Can a bhikshu practice rightly without realizing the fruit of the path?

He replied:

—Yes.

Good man! Within right practice, there is no fruit, no realization, and no right practice; nor is even a single dharma cultivated therein.

Good man! Within right practice, there is likewise no fruit that can be realized, because there is no discrimination.

Good man! Not realizing any dharma whatsoever is called realization. Good man! If one discriminates and says, “I have attained a realization,” that person is conceited. Because there is no overweening pride within right practice, and because there is no overweening pride, there is neither realization nor attainment.

He asked:

—Through attaining what Dharma is one said to have attained the path?

He replied:

—Good man! Those dharmas do not arise, have never arisen from the beginning, and will not arise in the future. Because one realizes that Dharma, it is called the true Dharma.

He asked:

—If dharmas do not arise, what dharmas are there to realize?

He replied:

—Good man! If one knows that dharmas do not arise, one is said to know that Dharma. This is called realizing the Dharma. To see that all conditioned dharmas are entirely non-arising is called attaining right concentration.

He asked:

—Why is it called attaining right concentration?

He replied:

—Good man! Because the self and nirvana are equal, nondual, and without distinction, it is called attaining right concentration. In accordance with right concentration, it is called attaining right concentration. Because one ultimately realizes the Dharma of equality, it is called right concentration.

Furthermore, because one clearly understands the meaning and principle, it is called right concentration; because one does not engage in conceptual proliferation regarding the samadhis, it is called right concentration.

At that time, the Blessed One praised Bodhisattva Văn-thù-sư-lợi:

—Excellent, excellent! Bodhisattva Văn-thù-sư-lợi, the Tathagata greatly rejoices in your exposition.

So it is, so it is! Bodhisattva Văn-thù-sư-lợi! When you expounded this Dharma, seven thousand bhikshus, no longer grasping at any dharma, exhausted the outflows and liberated their minds. Furthermore, thirty-two thousand devas became free from dust and defilement and attained the purified Dharma-eye with regard to all dharmas. Furthermore, ten thousand people became free from desire and attained concentration. Furthermore, two hundred people aroused the aspiration to seek the fruit of unsurpassed, complete and perfect enlightenment.

At that time, Brahma Victory of Thought said to the Buddha:

“World-Honored One! This bodhisattva Manjusri is able to perform many deeds of a Buddha for the benefit of sentient beings, enabling immeasurable sentient beings to enter nirvana.”

The Buddha said:

“Good man! You too benefit immeasurable sentient beings and enable them to enter nirvana.”

Bodhisattva Manjusri said:

“Brahma! In your view, can sentient beings be numbered?”

He replied:

“No.”

He asked:

“Brahma! Does the Tathagata speak of sentient beings? Furthermore, are there sentient beings or an essential nature of sentient beings?”

He replied:

“No.”

He asked:

“Brahma! What do you think? Does the Tathagata arise and cease?”

He replied:

“No.”

He asked:

“Brahma! If this is so, which sentient beings does the Tathagata cause to enter nirvana?”

He replied:

“It is because of the nature of all dharmas. Bodhisattva Manjusri! In teaching the Dharma in this way, there is neither the world nor nirvana.”

Bodhisattva Manjusri said:

“Brahma! So it is, so it is. The Tathagata neither perceives the world nor clings to nirvana.

“Brahma! When the Tathagata teaches and transforms his sravaka disciples, they too perceive neither the world nor nirvana. Brahma! Nirvana is spoken of only in words; in truth, there is no one who practices worldly dharmas, nor anyone who practices the Dharma of nirvana.”

The Brahma asked:

“Spoken words are disputation. What dharmas do words such as these describe?”

He replied:

“Brahma! They are conceptual elaboration and do not speak of sentient beings. Brahma! If there is conceptual elaboration, it is forever devoid of conceit. For this reason, conceptual elaboration takes place where there is no entity. By recognizing that conceptual elaboration does not truly exist, one does not perceive conceptual elaboration. If one does not perceive conceptual elaboration, know that such a person does not practice worldly dharmas. Not practicing worldly dharmas means having no divergent views. Because there are no divergent views, it is called nirvana.”

The Brahma asked:

“Bodhisattva Manjusri! When it is called entering nirvana, through the counteraction of what is it called nirvana?”

He replied:

“Entering nirvana means that this condition and another condition do not unite; ignorance does not falsely arise, and worldly dharmas are not practiced. When formations do not arise, there is no birth. If there is no birth, it is called nirvana. If the formations do not arise, it is called quiescence. Therefore, it is called realization of the Noble Path. Because it is always unborn in this way, it is called the exposition of the Four Noble Truths.”

At that time, Brahma Equal Practice, the great Brahmin’s son, said to Bodhisattva Manjusri:

“Bodhisattva Manjusri! Are all the words you have expounded true?”

Bodhisattva Manjusri said:

“Good man! All words of exposition are true.”

The Brahma asked:

“Then are false words also true?”

He replied:

“Yes. Why is this so?

“Good man! All words of exposition are false, having neither location nor direction. If a false dharma has neither location nor direction, then it is true. For this reason, all verbal expressions are true.

“Good man! The words of Devadatta and the words of the Tathagata are no different. Why? Because the words of all realms are all words of the Tathagata. If this were not so, then among the words of all realms and the matters expressed by them, there would be no object of exposition at all. If there is something to expound, then all speech is alike. Written characters are likewise the same, and therefore written characters are also empty and quiescent.”

He asked:

“Is the Tathagata unable to speak the language of ordinary beings and the language of noble sages?”

Bodhisattva Manjusri said:

“So it is! Good man! The Tathagata cannot use the written characters and speech of noble ones to teach the Dharma.”

“Then do ordinary beings also use written characters, passages, and phrases to expound?”

He replied:

“Yes.”

He asked:

“These are the written characters and language of ordinary beings, and these are the written characters and language of noble ones. Is there any distinction among written characters and language?”

“No.”

Bodhisattva Manjusri said:

“Good man! Such written characters and language are called letters, passages, and sentences. In them there is neither distinction nor anything that can be distinguished. Therefore, all noble ones are far removed from discrimination, and thus noble ones have no designation. The deeds of noble ones transcend the characteristics of words, the characteristics of dharmas, and the characteristics of sentient beings. It is like the sound produced by a conch through the convergence of conditions: these sounds make no distinctions.

“Good man! For this reason, noble ones skillfully understand all causes and conditions and remain impartial toward all forms of language, without discrimination.”

Bodhisattva Equal Practice said:

“Bodhisattva Manjusri! As the Buddha taught, when the assembly has gathered, it should do two things: first, teach the Dharma in accordance with reality; second, remain silent like a noble one.”

Bodhisattva Manjusri replied:

“Good man! If one teaches the Dharma without contradicting the Buddha, Dharma, and Sangha, this is called teaching the Dharma in accordance with reality. To know that Dharma itself is Buddha, that freedom from characteristics is Dharma, and that the unconditioned is Sangha—this is called silence like that of a noble one.

“Furthermore, good man! If one expounds in reliance upon the Four Foundations of Mindfulness, this is called teaching the Dharma in accordance with reality. If one entertains no recollection or thought concerning any dharma, this is called silence like that of a noble one.

If one expounds in reliance upon the Four Right Efforts, this is called teaching the Dharma in accordance with reality. Neither creating equality within equality nor failing to create equality is called silence like that of a noble one. If one expounds in reliance upon the Four Bases of Spiritual Power, this is called teaching the Dharma in accordance with reality.

If one does not abandon body, speech, and mind, this is called silence like that of a noble one. If one expounds in reliance upon the Five Faculties and Five Powers, this is called teaching the Dharma in accordance with reality. If, rather than following the words of others, one has faith without grasping or relinquishing; clearly discerns all dharmas and abides single-mindedly; entertains no thought from moment to moment; believes that dharmas are pure in their intrinsic nature; and remains far removed from all conceptual elaboration and conditioned formations—this is called silence like that of a noble one.

If one expounds in reliance upon the Seven Factors of Enlightenment, this is called teaching the Dharma in accordance with reality. Constantly cultivating an impartial mind without discrimination, increase, or decrease is called silence like that of a noble one. If one expounds in reliance upon the Noble Eightfold Path, this is called teaching the Dharma in accordance with reality.

If one recognizes that the characteristics of all dharmas are like a raft and relies neither upon the practice of Dharma nor upon what is not the practice of Dharma, this is called silence like that of a noble one.

“Good man! Within the Thirty-Seven Factors Conducive to Awakening, to use language to establish, present, distinguish, and expound them is called teaching the Dharma in accordance with reality. Because they are expounded in accordance with reality, it is called teaching the Dharma in accordance with reality. If one personally realizes the Dharma, yet neither departs from one’s own body to perceive the Dharma nor departs from the Dharma to perceive the body, and through such contemplation perceives neither the two characteristics nor the characteristic of nonduality—

“Therefore, to see directly before oneself and yet not see is called silence like that of a noble one.”

Furthermore, good man! If one expounds without falsely conceiving or clinging to a self, without falsely conceiving or clinging to a person, and without falsely conceiving or clinging to Dharma, non-Dharma, or what is neither non-Dharma, this is called expounding the Dharma in accordance with reality. If one realizes that the Dharma is inexpressible, is able to transcend all names, words, speech, and sounds, reaches the unmoving state, and transcends the activities of mind, this is called noble silence.

Furthermore, good man! If, with regard to all sentient beings, one knows their faculties and powers and expounds the Dharma accordingly, this is called expounding the Dharma in accordance with reality. If one constantly abides in meditative concentration and the mind is not distracted, this is called noble silence.

At that time, Brahma Equal Conduct, the Brahmin Great Brahma’s Son, addressed Bodhisattva Manjusri:

“Bodhisattva Manjusri! As I understand the meaning of the Bodhisattva’s teaching, none of the sravakas, pratyekabuddhas, and others expound the Dharma in accordance with reality or abide in noble silence. Why is this? Because they cannot clearly discern whether the faculties and dispositions of all sentient beings are keen or dull, nor do they constantly abide in meditative concentration.

“Bodhisattva Manjusri! If the world were to pose this question in truthful words, who in the world expounds the Dharma in accordance with reality? Who in the world abides in noble silence?

“Bodhisattva Manjusri! One should answer that it is the Buddhas, for right speech belongs to the Buddhas. Why is this? Because the Buddha Tathagatas possess all faculties and powers, skillfully discern whether the faculties and dispositions of all sentient beings are keen or dull, and constantly abide in meditative concentration.”

The Buddha said:

“Manjusri Bodhisattva! So it is, so it is. It is just as Brahma Equal Conduct has said. The Tathagata alone possesses these two qualities.”

At that time, the Venerable Subhuti addressed the Buddha:

“World-Honored One! I once heard and upheld the Buddha’s instruction: ‘When you assemble, you should perform two tasks:

1. Expound the Dharma in accordance with reality.

2. Abide in noble silence.’

“World-Honored One! If sravakas are incapable of practicing these, why did the Tathagata instruct the bhiksus to expound the Dharma in accordance with reality and practice noble silence?”

The Buddha said:

“Subhuti! What do you think? If sravakas had not heard the teaching from another, would they be able to expound the Dharma in accordance with reality or abide in noble silence?”

The Venerable Subhuti replied:

“No, they would not.”

The Buddha said:

“Subhuti! You should know that none of the sravakas or pratyekabuddhas expounds the Dharma in accordance with reality or abides in noble silence.”

At that time, Bodhisattva Manjusri asked the Venerable Subhuti:

“Venerable Subhuti! The Tathagata clearly knows the eighty-four thousand courses of mental activity of sentient beings. Do you know them? Being one endowed with wisdom here, can you expound the Dharma according to what is appropriate?”

He replied:

“I cannot.”

Bodhisattva Manjusri said:

“Venerable Subhuti! Can you now enter samadhi and observe the minds of all sentient beings, thoroughly comprehend the minds and mental activities of all sentient beings, and remain entirely unobstructed with respect to your own mind and the minds of others?”

He replied:

“I cannot.”

Bodhisattva Manjusri said:

“The Tathagata clearly understands the eighty-four thousand courses of mental activity of sentient beings and can expound the medicinal Dharma according to what is appropriate. Moreover, he constantly abides in meditative concentration in the aspect of equality, his mind unmoving. Thus, he constantly comprehends the minds and mental activities of all sentient beings without conceptual thought and without obstruction. Venerable Subhuti, can you now do likewise?”

He replied:

“I cannot.”

Bodhisattva Manjusri said:

“The Tathagata clearly knows the eighty-four thousand courses of mental activity of sentient beings and expounds the medicinal Dharma precisely in accordance with reality. He constantly abides in meditative concentration in the aspect of equality, his mind unmoving, and he also constantly comprehends the minds and mental activities of all sentient beings without conceptual thought and without obstruction.

“Venerable Subhuti! Therefore, you should know that all sravakas and pratyekabuddhas do not belong to this sphere of realization.

“Venerable Subhuti! Some sentient beings possess much lust, yet attain liberation through contemplating purity rather than through contemplating impurity; only a Buddha can know this. Some sentient beings possess much anger, yet attain liberation through contemplating faults rather than through contemplating loving-kindness; only a Buddha can know this.

Some sentient beings possess much delusion, yet attain liberation through not engaging them in speech rather than through expounding the Dharma; only a Buddha can know this. Some sentient beings possess greed, anger, and delusion together, yet attain liberation without contemplating purity, without contemplating impurity, without contemplating faults, without employing loving-kindness, without refraining from engaging them in speech, and without expounding the Dharma.

According to their faculties and dispositions, one expounds the Dharma to them by means of the various teachings of equality and thereby enables them to attain liberation; only a Buddha can know this.

“Therefore, Venerable Subhuti, the Buddha is foremost in expounding the Dharma in accordance with reality and foremost in noble silence.”

At that time, the Venerable Subhuti said to Bodhisattva Manjusri:

“Bodhisattva Manjusri! If the sravakas and pratyekabuddhas cannot expound the Dharma in accordance with reality in this manner and cannot abide in noble silence in this manner, can the great bodhisattvas perfect the merit of expounding the Dharma in accordance with reality and abiding in noble silence?”

He replied:

“Only a Buddha can know this.”

The Buddha told the Venerable Subhuti:

“Subhuti! There is a samadhi called ‘Entering All Forms of Speech While the Mind Remains Undistracted.’ If bodhisattvas can perfect this samadhi, they will all attain such merit.”

At that time, Bodhisattva Manjusri said to Bodhisattva Equal Conduct:

“Good man! Because sentient beings possess eighty-four thousand courses of mental activity, one must teach eighty-four thousand Dharma treasuries. This is called expounding the Dharma in accordance with reality. Constantly abiding in the concentration of the cessation of sensation, perception, and mental formations is called noble silence.

“Good man! Even if I were to expound for an entire kalpa or for more than a kalpa the two meanings of the characteristics of expounding the Dharma in accordance with reality and noble silence, I still could not exhaust them, nor could my eloquence in expounding the Dharma ever be exhausted.”

Then the Buddha told Bodhisattva Equal Conduct:

“Good man! In the past, immeasurable, boundless asamkhya kalpas ago, a Buddha named Universal Light appeared in the world, endowed with the ten epithets: Tathagata, Worthy One, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Those to Be Tamed, Teacher of Devas and Humans, Buddha, World-Honored One. That kalpa was named Renown, and the land was named Joyful to Behold. That land was adorned with the seven kinds of precious treasures. Its devas and humans were prosperous, peaceful, joyful, and numerous, and they were free from every kind of

fear.”

Good man! The Joyful-to-Behold Land of the Buddha Universal Light Tathagata contains forty billion worlds, each comprising four continents. Each world of four continents extends eighty-four thousand yojanas.

There are cities and towns, each one yojana across, vast and level, all adorned with various precious jewels. Each city and town is surrounded by twenty-five thousand villages. In every village there are innumerable hundreds of thousands and tens of thousands of inhabitants, living in wealth, peace, and happiness.

Everyone who beholds the colors and forms of that land rejoices and attains the samadhi of mindfulness of the Buddha. Therefore, that land is called Joyful-to-Behold. If bodhisattvas from other worlds throughout the ten directions come to this land, they too all attain a joy and peace incomparable to that found in other lands; hence it is called Joyful-to-Behold.

Good man! The Buddha Universal Light teaches his disciples by means of the Dharma of the Three Vehicles. He also constantly expounds this Dharma extensively, either teaching the Dharma in accordance with reality or abiding in noble silence.

Good man! At that time, from the land of the Buddha Medicine King in the upper direction, two bodhisattvas named Inexhaustible Intention and Beneficial Intention came to the Joyful-to-Behold Land of the Buddha Universal Light. They bowed their heads in homage, circumambulated him three times to the right, and then stood respectfully to one side with palms joined. The Buddha Universal Light then distinguished and extensively explained the Samadhi of Pure Radiance to the two bodhisattvas as follows:

“Good men! Why is it called the Samadhi of Pure Radiance? Good men! When a bodhisattva enters this samadhi, he is immediately able to leave far behind all afflictive dharmas within the Dharma of the Buddhas and attain pure radiance. Therefore, it is called the Samadhi of Pure Radiance.

“Furthermore, all dharmas of the past are pure, all dharmas of the future are pure, and all dharmas of the present are pure. The dharmas of the three times are ultimately pure. Thus it is said that the intrinsic nature of all dharmas is pure and eternally pure.

Why is the intrinsic nature of all dharmas pure? Because the intrinsic nature of all dharmas is emptiness, far removed from all dharmas in which anything may be attained. Because the intrinsic nature of all dharmas is signlessness, it is far removed from every discrimination concerning all dharmas.

Because the intrinsic nature of all dharmas is wishlessness, all dharmas are neither grasped nor relinquished, neither sought nor desired. Because the intrinsic nature of all dharmas is ultimately detached, the nature of all dharmas is said to be eternally pure. Just as the nature of the world is, so too is the nature of nirvana; both share this same Dharma-nature.

Just as the nature of nirvana is, so too are all dharmas identical in nature. Therefore, it is said that the intrinsic mind-nature of all dharmas is pure.

“Good men! Suppose space could be defiled—this is impossible. The nature of mind is likewise: it is impossible for it to be defiled.

“Good men! Although space may be obscured by smoke, dust, clouds, and mist, and therefore not appear clear and bright, its nature is not polluted.

“Good men! If the nature of space could be polluted, it could never be called pure. Because it has never been defiled, it is called

space.

“Good men! Although sentient beings, through actions lacking right mindfulness, give rise to various afflictions, the intrinsic nature of mind is eternally pure and undefiled. If mind were inherently defiled, it would remain perpetually impure and could never become pure. Because it is not defiled, its intrinsic nature is pure, and the mind attains liberation.

“Good men! This is called entering the Samadhi of Pure Radiance.”

The Buddha Universal Light clearly expounded this Dharma-gate to the two bodhisattvas. When the two bodhisattvas realized that samadhi, they immediately attained among all dharmas the inconceivable Radiance of the Dharma.